“And the disciples came and said unto Him, Why
speakest Thou unto them in parables? He answered and said unto them,
Because it is given unto you17881788 [R.V., “Unto you it is given,” omitting
“Because.”]to know the mysteries of the Kingdom of Heaven, but to them it is
not given.”

We have good cause to admire
the disciples, how, longing as they do to learn, they know when they
ought to ask. For they do it not before all: and this Matthew shows by
saying, “And they came.” And, as to this assertion not
being conjecture, Mark hath expressed it more distinctly, by saying,
that “they came to Him privately.”17891789Mark iv.
10. This then His brethren and His mother should also have done, and not
have called Him out, and made a display.

But mark their kindly affection also, how they have much
regard for the others, and seek their good first, and then their own.
“For why,” it is said, “speakest Thou unto them in
parables?” They did not say, why speakest thou unto us in
parables? Yea, and on other occasions also their kindliness towards men
appears in many ways; as when they say, “Send the multitude
away;”17901790Luke ix.
12.and, “Knowest thou that they were offended ?”17911791Matt. xv.
12.

What then saith Christ? “Because it is given unto
you,” so He speaks, “to know the mysteries of the Kingdom
of Heaven, but to them it is not given.”17921792Matt. xiii.
11. [R.V., “Unto you it
is given,” etc.] But this He said, not bringing in necessity, or any allotment17931793ἀποκλρωσι.made causelessly and at random, but implying them to be the authors of
all their own evils, and wishing to represent that the thing is a gift,
and a grace bestowed from above.

It by no means follows, however, because it is a gift,
that therefore free will is taken away; and this is evident from what
comes after. To this purpose, in order that neither the one sort may
despair, nor the other grow careless, upon being told that “it is
given,” He signifies the beginning to be with ourselves.

“For whosoever hath, to him shall be given, and he
shall have more abundance; but whosoever hath not, from him shall be
taken away, even that which he seemeth to have.”17941794Matt. xiii. 12. See Luke viii. 18. [δοκε is inserted from the latter
passage, and repeated in the comments.—R.]

And although the saying be full of much obscurity, yet
it indicates unspeakable justice. For what He saith is like this: When
any one hath forwardness and zeal, there shall be given unto him all
things on God’s part also: but if he be void of these, and
contribute not his own share, neither are God’s gifts bestowed.
For even “what he seemeth to have,” so He saith,
“shall be taken away from him;” God not so much taking it
away, as counting him unworthy of His gifts. This we also do; when we
see any one listening carelessly, and when with much entreaty we cannot
persuade him to attend, it remains for us to be silent. For if we are
still to go on, his carelessness is aggravated. But him that is
striving to learn, we lead on, and pour in much.

And well said He, “Even that which he seemeth to
have.” For he hath not really even this.

Then He also made what He had said more distinct,
pointing out the meaning of, “To him that hath, shall be given,
but from him that hath not, even that which he seemeth to have, shall
be taken away.”

“It were meet then,” one may say, “to
have opened their eyes, if they see not.” Nay, if the blindness
were natural, it were meet to open them; but because it was a voluntary
and self-chosen blindness, therefore He said not simply, “They
see not,” but, “seeing, they see not;” so that the
blindness is of their own wickedness. For they saw even devils cast
out, and said, “By Beelzebub, prince of the devils, He casteth
out the devils.”17961796Matt. xii.
14. They heard Him guiding them unto God, and evincing His great unanimity
with Him, and they say, “This man is not of God.”17971797John ix.
16. Since then the judgment they pronounced was contrary both to their
sight and hearing, therefore, saith He, the very hearing do I take away
from them. For they derive thence no advantage, but rather greater
condemnation. For they not only disbelieved, but found fault also, and
accused, and laid snares. However, He saith not this, for it is not His
will to give disgust in accusing them. Therefore neither at the
beginning did He so discourse to them, but with much plainness; but
because they perverted themselves, thenceforth He speaks in
parables.

2. After this, lest any one should suppose His words to
be a mere accusation, and lest men should say, Being our enemy He is
bringing these charges and calumnies against us; He introduces the
prophet also, pronouncing the same judgment as Himself.

“For in them is fulfilled,” saith He,
“the prophecy of Esaias, which saith, By hearing ye shall hear,
and shall not understand, and seeing ye shall see, and shall not
perceive.”17981798Matt. xiii. 14. See Is. vi. 9, 10.

Seest thou the prophet likewise, accusing them with this
same accuracy? for neither did He say, Ye see not, but “Ye shall
see and not perceive;” nor again, Ye shall not hear, but
“Ye shall hear and not understand.” So that they first
inflicted the loss on themselves, by stopping their ears, by closing
their eyes, by making their heart fat. For they not only failed to
hear, but also “heard heavily,” and they did this, He
saith,

“Lest at any time they should be converted, and I
should heal them;”17991799Matt. xiii.
15. [The passage is abridged.
R.V., “should turn again ” (so in Isaiah). Chrysostom takes
it in this sense, as the context shows.—R.]describing their aggravated wickedness, and their determined defection
from Him. And this He saith to draw them unto Him, and to provoke them,
and to signify that if they would convert18001800 [“turn again.”] He would heal them: much as if one should say, “He would not look
at me, and I thank him; for if he had vouchsafed me this, I should
straightway have given in:” and this he saith, to signify how he
would have been reconciled. Even so then here too it is said,
“Lest at any time they should convert,18011801 [τ
πιστραφναι.]and I should heal them;” implying that both their conversion was
possible, and that upon their repentance they might be saved, and that
not for His own glory, but for their salvation, He was doing all
things.

For if it had not been His will that they should hear
and be saved, He ought to have been silent, not to have spoken in
parables; but now by this very thing He stirs them up, even by speaking
under a veil. “For God willeth not the death of the sinner, but
that he should turn unto Him and live.”18021802Ezek.
xviii. 23. [Freely cited in
the first part.—R.]

For in proof that our sin belongs not to nature, nor to
necessity and compulsion, hear what He saith to the apostles,
“But blessed are your eyes, for they see, and your ears, for they
hear;”18031803Matt. xiii.
16.not meaning this kind of sight nor hearing, but that of the mind. For
indeed these too were Jews, and brought up in the same circumstances;
but nevertheless they took no hurt from the prophecy, because they had
the root of His blessings well settled in them, their principle of
choice, I mean, and their judgment.

Seest thou that, “unto you it is given,” was
not of necessity? For neither would
279
they have been blessed, unless the well-doing
had been their own. For tell me not this, that it was spoken obscurely;
for they might have come and asked Him, as the disciples did: but they
would not, being careless and supine. Why say I, they would not? nay,
they were doing the very opposite, not only disbelieving, not only not
hearkening, but even waging war, and disposed to be very bitter against
all He said: which He brings in the prophet laying to their charge, in
the words, “They heard heavily.”

But not such were these; wherefore He also blessed them.
And in another way too He assures them again, saying,

“For verily I say unto you, many prophets and
righteous men have desired to see those things which ye see, and have
not seen them, and to hear those things which ye hear, and have not
heard them;”18041804Matt. xiii.
17.my coming, He means; my very miracles, my voice, my teaching. For here
He prefers them not to these depraved only, but even to such as have
done virtuously; yea, and He affirms them to be more blessed even than
they. Why can this be? Because not only do these see what the Jews saw
not, but even what those of old desired to see. For they indeed beheld
by faith only: but these by sight too, and much more distinctly.

Seest thou how again He connects the old dispensation
with the new, signifying that those of old not only knew the things to
come but also greatly desired them? But had they pertained to some
strange and opposing God, they would never have desired them.

“Hear ye therefore the parable of the
sower,”18051805Matt. xiii.
18.saith He; and He speaks what we before mentioned, of carelessness and
attention, of cowardice and fortitude, of wealth and voluntary poverty;
pointing out the hurt from the one, and the benefit from the other.

Then of virtue also He brings forward different forms.
For being full of love to man, He marked out not one only way, nor did
He say, “unless one bring forth an hundred, he is an
outcast;” but he that brings forth sixty is saved also, and not
he only, but also the producer of thirty. And this He said, making out
salvation to be easy.

3. And thou then, art thou unable to practise virginity?
Be chaste in marriage. Art thou unable to strip thyself of thy
possessions? Give of thy substance. Canst thou not bear that burden?
Share thy goods with Christ. Art thou unwilling to yield Him up all?
Give Him but the half, but the third part. He is thy brother, and
joint-heir, make Him joint-heir with thee here too. Whatsoever thou
givest Him, thou wilt give to thyself. Hearest thou not what saith the
prophet? “Them that pertain to thy seed thou shalt not
overlook.”18061806Isa. lviii.
7, LXX. But if we must not overlook our kinsmen, much less our Lord, having
towards thee, together with His authority as Lord, the claim also of
kindred, and many more besides. Yea, for He too hath made thee a sharer
in His goods, having received nothing of thee, but having begun with
this unspeakable benefit. What then can it be but extreme
senselessness, not even by this gift to be made kind towards men, not
even to give a return for a free gift, and less things for greater?
Thus whereas He hath made thee heir of Heaven, impartest thou not to
Him even of the things on earth? He, when thou hadst done no good work,
but wert even an enemy, reconciled thee: and dost thou not requite Him,
being even a friend and benefactor?

Yet surely, even antecedently to the kingdom, and to all
the rest, even for the very fact of His giving, we ought to feel bound
to Him. For so servants too, when bidding their masters to a meal,
account themselves not to be giving but receiving; but here the
contrary hath taken place: not the servant the Lord, but the Lord hath
first bidden the servant unto His own table; and dost thou not bid Him,
no not even after this? He first hath introduced thee under His own
roof; dost thou not take Him in, so much as in the second place? He
clad thee, being naked; and dost thou not even after this receive Him
being a stranger? He first gave thee to drink out of His own cup, and
dost thou not impart to Him so much as cold water? He hath made thee
drink of the Holy Spirit, and dost thou not even soothe His bodily
thirst? He hath made thee drink of the Spirit, when thou wast deserving
of punishment; and dost thou neglect Him even when thirsty, and this
when it is out of His own, that thou art to do all these things? Dost
thou not then esteem it a great thing, to hold the cup out of which
Christ is to drink, and to put it to His lips? Seest thou not that for
the priest alone is it lawful18071807θμι.to give the cup of His blood? But I am by no means strict about this,
saith He; but though thyself should give, I receive; though thou be a
layman, I refuse it not. And I do not require such as I have given: for
not blood do I seek, but cold water. Consider to whom thou art giving
drink, and tremble. Consider, thou art become a priest of Christ,
giv
280
ing with thine own hand, not
flesh but bread, not blood, but a cup of cold water. He clothed thee
with a garment of salvation, and clothed thee by Himself; do thou at
least by thy servant clothe Him. He made thee glorious in Heaven, do
thou deliver Him from shivering, and nakedness, and shame. He made thee
a fellow-citizen of angels, do thou impart to Him at least of the
covering of thy roof, give house-room to Him at least as to thine own
servant. “I refuse not this lodging and that, having opened to
thee the whole Heaven. I have delivered thee from a most grievous
prison; this I do not require again, nor do I say, deliver me; but if
thou wouldest look upon me only, when I am bound, this suffices me for
refreshment. When thou wert dead, I raised thee; I require not this
again of thee, but I say, visit me only when sick.”

Now when His gifts are so great, and His demands
exceeding easy, and we do not supply even these; what deep of hell must
we not deserve? Justly shall we depart into the fire that is prepared
for the devil and his angels, being more insensible than any rock. For
how great insensibility is it, tell me, for us, who have received, and
are to receive so much, to be slaves of money, from which we shall a
little while hence be separated even against our will? And others
indeed have given up even their life, and shed their blood; and dost
thou not even give up thy superfluities for Heaven’s sake, for
the sake of so great crowns?

And of what favor canst thou be worthy? of what
justification? who in thy sowing of the earth, gladly pourest forth
all, and in lending to men at usury sparest nothing; but in feeding thy
Lord through His poor art cruel and inhuman?

Having then considered all these things, and calculated
what we have received, what we are to receive, what is required of us,
let us show forth all our diligence on the things spiritual. Let us
become at length mild and humane, that we may not draw down on
ourselves the intolerable punishment. For what is there that hath not
power to condemn us? Our having enjoyed so many and such great
benefits; our having no great thing required of us; our having such
things required, as we shall leave here even against our will; our
exhibiting so much liberality in our worldly matters. Why each one of
these, even by itself, were enough to condemn us; but when they all
meet together, what hope will there be of salvation?

In order then that we may escape all this condemnation,
let us show forth some bounty towards those who are in need. For thus
shall we enjoy all the good things, both here, and there; unto which
may we all attain, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory and might forever and ever. Amen.